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    Wyświetlanie 1-8 z 8
    Tytuł:
    Obraz zaświatów w dialogach Platona
    Image of the Other World in Plato’s Dialogues
    Autorzy:
    Podbielski, Henryk
    Powiązania:
    https://bibliotekanauki.pl/articles/2127710.pdf
    Data publikacji:
    2007
    Wydawca:
    Katolicki Uniwersytet Lubelski Jana Pawła II. Towarzystwo Naukowe KUL
    Tematy:
    Platon
    dialogi Platońskie: Gorgiasz
    Fedon
    Państwo
    mit eschatologiczny
    obraz Zaświatów
    pośmiertny los dusz
    figura sprawiedliwości
    Plato
    Platon’s dialogues: Gorgias
    Phaedo
    and Republic
    eschatological myth
    image of the Beyond
    posthumous life of souls
    figure of justice
    Opis:
    The paper is a penetrating analysis of the character and function of the eschatological myth. Plato crowns his three dialogues: Gorgias, Phaedo, and Republic with various images of this myth. The theoretical basis for this analysis is L. Brisson’s Introduction à la philosophie du mythe, vol. I: Sauver les mythes (Paris: Vrin, 2005) and his solutions on the meaning and function of myth in Plato’s discourse. We assume that Plato understood myth as a discourse on the kind of reality that cannot be verified. Despite that the myth can be true, inasmuch as it is compatible with logical argument, concerning forms knowable by reason or the senses. Therefore, in all three dialogues the eschatological myth is subjected to an analysis in its strict relation to its preceding logical argument and functional concurrence has always been found between them. Despite the variety of images in the three representations of the myth, the same symbolical function has been found. They illustrate the interpenetrating cosmic, moral, and social orders based on the pillars of justice.
    Źródło:
    Roczniki Humanistyczne; 2007, 54-55, 3; 37-53
    0035-7707
    Pojawia się w:
    Roczniki Humanistyczne
    Dostawca treści:
    Biblioteka Nauki
    Artykuł
    Tytuł:
    Representing, Defending, and Questioning Religion: Pragmatist Sociological Motifs in Plato’s "Timaeus", "Phaedo", "Republic", and "Laws"
    Autorzy:
    Prus, Robert
    Powiązania:
    https://bibliotekanauki.pl/articles/2106894.pdf
    Data publikacji:
    2013-01-31
    Wydawca:
    Uniwersytet Łódzki. Wydawnictwo Uniwersytetu Łódzkiego
    Tematy:
    Plato
    Religion
    Pragmatism
    Sociology
    Symbolic Interactionism
    Emile Durkheim
    George Herbert Mead
    Morality
    Deviance
    „Republic”
    „Laws”
    „Timaeus”
    „Phaedo”
    Opis:
    Plato may be best known as a philosopher, but his depictions of people’s involvements in religion are important for social scientists not only because of the transcultural and transhistorical resources that they offer those in the sociology of religion, but also because of their more general pragmatist contributions to the study of human group life. Thus, although Plato (a) exempts religion from a more thorough going dialectic analysis of the sort to which he subjects many other realms of human knowing and acting (e.g., truth, justice, courage, rhetoric), (b) explicitly articulates and encourages theological viewpoints in some of his texts, and (c) sometimes writes as though things can be known only as ideal types or pure forms in an afterlife existence, Plato also (d) engages a number of consequential pragmatist (also pluralist, secular) aspects of people’s experiences with religion. In developing his materials on religion, Plato rejects the (popular) notions of the Olympian gods described by Homer and Hesiod as mythical as well as sacrilegious. Still, it is instructive to be mindful of Plato’s notions of divinity when considering the more distinctively sociological matters he addresses (as in the problematics of promoting and maintaining religious viewpoints on both collective and individual levels and discussions of the interlinkages of religion, morality, and deviance). Still, each of the four texts introduced here assume significantly different emphases and those interested in the study of human group life should be prepared to adjust accordingly as they examine these statements. All four texts are consequential for a broader “sociology of religion,” but Timaeus and Phaedo are notably more theological in emphases whereas Republic and Laws provide more extended insight into religion as a humanly engaged realm of endeavor. The paper concludes with an abbreviated comparison of Plato’s notions of religion with Chicago- style symbolic interactionist (Mead 1934; Blumer 1969; Prus 1996; 1997; 1999; Prus and Grills 2003) approaches to the study of religion. Addressing some related matters, an epilogue briefly draws attention to some of the affinities of Emile Durkheim’s The Elementary Forms of the Religious Life with Plato’s analysis of religion.
    Źródło:
    Qualitative Sociology Review; 2013, 9, 1; 6-42
    1733-8077
    Pojawia się w:
    Qualitative Sociology Review
    Dostawca treści:
    Biblioteka Nauki
    Artykuł
    Tytuł:
    Hedonistyczny wątek w platońskim Fedonie – Uproszczenie Olimpiodora
    Hedonistic Motif in Plato’s Phaedo – Olympiodorus’ Simplification
    Autorzy:
    Pacewicz, Artur
    Powiązania:
    https://bibliotekanauki.pl/articles/938387.pdf
    Data publikacji:
    2014
    Wydawca:
    Uniwersytet im. Adama Mickiewicza w Poznaniu
    Tematy:
    Neoplatonism
    Plato
    Olympiodorus
    hedonism
    Phaedo
    Opis:
    While the aim of the present paper is to analyze Olympiodorus’ commentary to Plato’s Phaedo, particular attention will be paid here to the role of hēdonē. The first part of the text presents the four conceptions of the pleasure that can be found in Plato’s dialogue. Although pleasure does not play the most prominent role either in the Plato’s dialogue or in the Neoplatonic commentary, Olympiodorus’ attitude to this issue reveals an important change and difference between the philosophical views of Plato and those of Olympiodorus. The latter does not seem to discern the possibility that pleasure can have its spiritual dimension (which Plato regards as possible). Thus, the experience of hēdonē is reduced solely to the sphere of the senses and even in this area its role needs to be minimized: in this form it has to be carefully measured and controled. Furthermore, Olympiodorus does not see that so-called hedonistic calculus: whilst it is not strictly speaking connected with virtuous actions, it still can have some significance for the the philosopher’s life.
    Źródło:
    Peitho. Examina Antiqua; 2014, 5, 1; 199-212
    2082-7539
    Pojawia się w:
    Peitho. Examina Antiqua
    Dostawca treści:
    Biblioteka Nauki
    Artykuł
    Tytuł:
    Olympiodorus and Damascius on the Philosopher’s Practice of Dying in Plato’s Phaedo
    Autorzy:
    Mouzala, Melina G.
    Powiązania:
    https://bibliotekanauki.pl/articles/633492.pdf
    Data publikacji:
    2014
    Wydawca:
    Uniwersytet im. Adama Mickiewicza w Poznaniu
    Tematy:
    Plato
    Phaedo
    Neoplatonism
    death
    soul
    purification
    separation
    Opis:
    This paper presents Olympiodorus’ and Damascius’ explanations of the philosopher’s practice of dying in Plato’s Phaedo. It also includes a presentation of Ammonius’ exegesis of the practice of death (meletē thanatou). The Neoplatonic commentators discern two kinds of death, the bodily or physical death and the voluntary death. Olympiodorus suggests that bodily death is only an image of voluntary death and cannot be recognized as an original death, because original death presupposes the preparation for death and the constant effort for the purification of the soul during the philosopher’s life-time. Only preparation for death and purification can ensure the complete separation of the soul from the body. Relative to this distinction is that between apothnēskein and tethnanai; these infinitives denote the dual meaning of death: death as an event or a process and death as a state. Our study examines thoroughly the subtle distinctions made by Olympiodorus and Damascius and offers a comparative analysis of the two definitions of death as well as that of purification. It reaches the conclusion that apothnēskein is a necessary condition of tethnanai, i.e. of a definitive release and parting of the soul from the body. On the other hand, the process of eventual purification, a notion which betrays the religious character of purification, can be identified with apothnēskein, which is the practice of dying by the true philosopher. Finally, our study also emphasizes and explains the difference between the voluntary philosophical death and the voluntary unphilosophical suicide; the latter guaranteeing only bodily or physical death.
    Źródło:
    Peitho. Examina Antiqua; 2014, 5, 1; 177-198
    2082-7539
    Pojawia się w:
    Peitho. Examina Antiqua
    Dostawca treści:
    Biblioteka Nauki
    Artykuł
    Tytuł:
    Aristotle’s Criticism of the Platonic Forms as Causes in De Generatione et Corruptione II 9. A Reading Based on Philoponus’ Exegesis
    Autorzy:
    Mouzala, Melina G.
    Powiązania:
    https://bibliotekanauki.pl/articles/633462.pdf
    Data publikacji:
    2016
    Wydawca:
    Uniwersytet im. Adama Mickiewicza w Poznaniu
    Tematy:
    Aristotle
    Plato
    De Generatione et Corruptione
    Phaedo
    criticism
    Forms
    causes
    efficient cause
    Opis:
    In the De Generatione et Corruptione II 9, Aristotle aims to achieve the confirmation of his theory of the necessity of the efficient cause. In this chapter he sets out his criticism on the one hand of those who wrongly attributed the efficient cause to other kinds of causality and on the other, of those who ignored the efficient cause. More specifically Aristotle divides all preceding theories which attempted to explain generation and corruption into two groups: i) those which offered an explanation by using the formal cause ii) those which provided an explanation by using the material or the instrumental causes. According to Philoponus, when Aristotle reproaches the other philosophers for adducing no proper notion of the efficient cause he alludes to both Anaxagoras and Plato. Regarding Anaxagoras, in our view this cannot be confirmed by internal textual evidence. In terms of Plato, in this chapter we trace an explicit and an implicit criticism of the Platonic Forms as causes. Aristotle’s implicit criticism is that the Forms are not at all active causes. We can understand better the grounds for this criticism if we also consider his relevant arguments in Book Lambda of his Metaphysics. His explicit criticism, articulated in two arguments, is formulated in GC 335b18–24. We examine the different lines of its interpretation in the secondary literature, but primarily we focus on Philoponus’ exegesis, which contributes significantly, not only to the clarification of Aristotle’s thinking, but also to the manifestation of the arguments articulated in defence of the Platonic theory of the Forms. In this paper, through the analysis of Philoponus’ exegesis we set out to prove that Aristotle’s criticism of the Platonic causes can be construed from the perspective of either Aristotelian theory or the Platonic and Neoplatonic influence. Finally, based on Philoponus’ exegesis, we examine Aristotle’s criticism of those who posited matter or instrumental causes as efficient causes.
    Źródło:
    Peitho. Examina Antiqua; 2016, 7, 1; 123-148
    2082-7539
    Pojawia się w:
    Peitho. Examina Antiqua
    Dostawca treści:
    Biblioteka Nauki
    Artykuł
    Tytuł:
    The idea of philosophical initiation and purification in Gorgias, Phaedo, Phaedrus and Symphosium of Plato
    Autorzy:
    Pawłowski, Kazimierz
    Powiązania:
    https://bibliotekanauki.pl/articles/430894.pdf
    Data publikacji:
    2016
    Wydawca:
    Uniwersytet Kardynała Stefana Wyszyńskiego w Warszawie
    Tematy:
    Plato
    initiations
    philosophical initiation
    philosophical purifications
    "Gorgias"
    "Phaedo"
    "Phaedrus"
    "Symphosium"
    mysteries
    Eleusinian mysteries
    Orphic mysteries
    Platon
    inicjacje
    inicjacja filozoficzna
    oczyszczenia filozoficzne
    "Gorgiasz"
    "Fedon"
    "Fajdros"
    "Uczta"
    misteria
    misteria Eleuzyjskie
    misteria orfickie
    Opis:
    The paper explores Plato’s idea of philosophical initiation and purification in Gorgias (in the context of people’s moral condition and ethical ideals they believe), and in some other dialogues of Plato (Phaedo, Phaedrus, and Symposium), in which Socrates refers to acts of initiation and purification, probably ones similar to the initiation into Greek mysteries. The essence and culmination of such initiation was marked by spiritual experience of the divinity of human soul. Similar subject matter may be found in some Socratic dialogues.
    Artykuł przedstawia platoński motyw wtajemniczeń i oczyszczeń w Gorgiaszu (w kontekście dyskusji na temat moralnej kondycji ludzi i wyznawanych przez nich ideałów etycznych) oraz w innych dialogach (Fedonie, Fajdrosie, Uczcie), w których Sokrates powołuje się na wtajemniczenia, podobne prawdopodobnie do tych, które były udziałem wtajemniczanych w misteria greckie, których kulminacją było egzystencjalne przeżycie tajemnicy boskości ludzkiej duszy. Podobne nastroje odnajdujemy w dialogach Platona.
    Źródło:
    Studia Philosophiae Christianae; 2016, 52, 1; 77-97
    0585-5470
    Pojawia się w:
    Studia Philosophiae Christianae
    Dostawca treści:
    Biblioteka Nauki
    Artykuł
    Tytuł:
    „Fedon” Mosesa Mendelssohna i jego recepcja w Polsce
    „Phaedo” by Moses Mendelssohn and its Polish reception
    Autorzy:
    Mróz, Tomasz
    Powiązania:
    https://bibliotekanauki.pl/articles/2043866.pdf
    Data publikacji:
    2021-12-31
    Wydawca:
    Uniwersytet im. Adama Mickiewicza w Poznaniu
    Tematy:
    Phaedo
    Plato
    Moses Mendelssohn
    Jakub Tugendhold
    immortality of the soul
    Opis:
    The paper discusses Moses Mendelssohn’s work Phaedo and its Polish translation which was published in 1829 by Jakub Tugendhold. Although this book did not exert impact on Polish philosophy, Tugendhold, the translator, aimed to use Mendelssohn’s biography and his Phaedo as an instructive example for those representatives of Jewish community who wanted to free themselves from isolation and undergo social and economic, though not religious, assimilation into their Polish and Christian surrounding. Moreover, the author briefly compares Plato’s and Mendelssohn’s Phaedos.
    Źródło:
    Człowiek i Społeczeństwo; 2021, 52; 197-210
    0239-3271
    Pojawia się w:
    Człowiek i Społeczeństwo
    Dostawca treści:
    Biblioteka Nauki
    Artykuł
    Tytuł:
    Darwin and Design
    Autorzy:
    Ruse, Michael
    Powiązania:
    https://bibliotekanauki.pl/articles/2135705.pdf
    Data publikacji:
    2022-10-27
    Wydawca:
    Uniwersytet Zielonogórski. Instytut Filozofii
    Tematy:
    Plato
    Phaedo
    argument from design
    William Paley
    Natural Theology
    Charles Darwin
    Origin of Species
    natural selection
    final cause
    agnosticism
    John Henry Newman
    Opis:
    The argument from design, the proof of the existence of God from the design-like nature of the world, especially organisms, dates back to Plato in the Phaedo. Despite problems, namely the existence of evil, thanks particularly to Archdeacon William Paley’s Natural Theology, the argument was highly influential in British thought at the beginning of the nineteenth century. Charles Darwin’s theory of evolution through natural selection, as given in his Origin of Species, challenged this hegemony. It is important to note what Darwin did and did not challenge. He accepted fully that or ganisms are design-like; that, in the language of Aristotle, they show “final causes”. Natural selection explains why this is so. He denied that this feature demands the hypothesis of a designing consciousness, namely God. Darwin was an agnostic, so did not want to deny the existence of God as such. Rather, he thought that the argument failed to prove this. Darwin’s conclusion has led to much subsequent discussion. Generally, however, the world — including Christians — agrees with him. In the words of the English theologian John Henry Newman, as a Christian one can accept that God explains design, one cannot accept that design proves God.
    Źródło:
    Filozoficzne Aspekty Genezy; 2022, 19, 2
    2299-0356
    Pojawia się w:
    Filozoficzne Aspekty Genezy
    Dostawca treści:
    Biblioteka Nauki
    Artykuł
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